Anterior
[Face]
Downwards
and
Posterior
[Back]
Upwards
70.
There
is
posterior
that
is
holiness,
as
it
is
written,
“They
shall
walk
after
the
Lord;
He
will
roar
like
a
lion.”
That
posterior
is
called
anterior
downward
and
posterior
upward.
It
is
also
called
secular
upward
and
holy
downward,
since
the
posterior
is
called
secular
[not
holy/regular],
and
the
anterior
is
called
holy.
71.
This
is
what
Moses
sought
to
know,
what
was
facing
upward.
The
Creator
told
him,
“For
man
shall
not
see
Me
and
live.”
Afterwards,
he
asked
that
He
would
give
a
soul
to
Israel
from
the
anterior,
which
are
downward,
called
“the
posterior
facing
upward.”
The
Creator
said
to
him,
“And
you
shall
see
My
back.”
You
shall
see,
but
they
shall
not
see
since
for
Moses,
it
was
posterior,
and
for
Israel,
it
was
anterior.
This
is
why
He
said,
“shall
not
be
seen,”
for
although
the
text
is
in
plural
form,
and
He
did
not
say
“you
will
not
see,”
since
it
pertains
to
Israel.
72.
With
the
sin
of
Adam
HaRishon,
the
upper
anterior
was
lost.
With
the
sin
of
the
calf,
the
lower
anterior,
called
“posterior
upward,”
was
lost.
With
each
and
every
exile,
they
lose.
This
is
implied
in
the
name
HaVaYaH.
Yod
is
the
upper
anterior;
Hey
is
posterior
toward
Yod,
and
anterior
toward
Vav.
Vav
is
posterior
toward
the
first
Hey,
and
anterior
toward
the
bottom
Hey.
Hey
is
posterior
toward
Vav,
and
anterior
toward
the
secret
of
below.
73.
And
what
is
HaVaYaH,
which
is
called
“back”
toward
HaVaYaH
of
above,
of
which
we
learn,
“Who
distinguishes
between
the
holy
and
the
holy
of
holies?”
HaVaYaH
above
is
the
upper
Adam;
HaVaYaH
below
is
the
second
Adam.
There
is
also
a
third
Adam,
who
is
called
“posterior”
with
respect
to
the
second
name,
and
the
second
name
toward
the
third.
This
is
what
distinguishes
between
holy
and
secular.
They
are
three
in
the
count:
EKYEH,
EKYEH,
EKYEH,
three
times.
In
each
degree,
there
are
ten
Sefirot
KHB
TM.
Because
of
the
ascent
of
Malchut
of
each
degree
to
the
Bina
of
that
degree,
each
degree
ended
in
the
place
of
Bina,
and
only
KH
remained
in
the
degree,
and
Bina
and
TM
of
the
degree
were
blemished
and
went
out
from
the
degree
to
the
degree
below
it.
Since
the
degree
below
it
is
also
split
in
two,
and
in
it,
too,
only
KH
remain,
and
her
Bina
and
TM
fell
from
her
to
the
one
below
her,
it
is
therefore
considered
that
Bina
and
TM
that
fall
to
the
degree
below
it
do
not
fall
to
all
of
the
KHB
TM
of
the
degree
below
it,
but
only
to
its
KH,
since
not
more
than
that
is
left
there.
Hence,
it
is
considered
that
Bina
and
TM
of
each
degree
fall
and
clothe
the
KH
of
its
bottom
one,
that
Bina
and
TM
of
Keter
clothe
in
KH
of
Hochma,
and
Bina
and
TM
of
Hochma
clothe
in
KH
of
Bina,
and
Bina
and
TM
of
Bina
clothe
in
KH
of
ZA,
and
Bina
and
TM
of
ZA
clothe
in
KH
of
Malchut,
and
likewise
in
all
the
degrees
in
all
the
worlds.
Because
of
it,
KH
of
each
degree
are
regarded
as
the
anterior
of
the
degree,
and
Bina
and
TM
of
each
degree
are
regarded
as
the
posterior
of
the
degree,
since
the
ending
Malchut
of
the
degree
is
above
them,
and
they
are
blemished
by
it
and
exit
the
degree.
Although
in
Gadlut,
the
ending
Malchut
exits
from
the
place
of
Bina,
and
Bina
and
TM
of
each
degree
return
to
the
degree,
they
are
still
regarded
as
posterior
with
respect
to
the
KH
of
that
degree,
which
were
never
blemished,
for
even
during
the
Gadlut,
the
connection
does
not
stop
between
the
anterior
of
the
lower
one,
the
KH
of
the
lower
one,
and
the
posterior
of
the
upper
one,
Bina
and
TM
of
the
upper
one,
since
then,
KH
of
the
lower
one
rise
and
clothe
Bina
and
TM
of
the
upper
one
in
the
place
of
the
upper
one.
The
posterior
of
the
upper
one,
his
Bina
and
TM,
are
always
clothed
in
the
anterior
of
the
lower
one,
his
KH,
both
in
Katnut
and
in
Gadlut.
Hence,
the
anterior
of
the
lower
one
is
regarded
as
the
posterior
of
the
upper
one,
since
it
clothes
his
posterior,
and
everything
that
there
is
in
the
anterior
of
the
lower
one
is
received
from
his
posterior.
Thus,
the
anterior
of
each
lower
one
is
regarded
as
the
anterior
only
with
respect
to
itself,
and
not
with
respect
to
its
upper
one,
since
toward
the
upper
one,
it
is
posterior,
no
less
than
its
own
posterior.
There
is
also
posterior
that
is
holiness,
Bina
and
TM
of
each
degree,
which
is
regarded
as
the
posterior
of
each
degree.
That
posterior
is
called
“anterior
downward
and
posterior
upward,”
since
Bina
and
TM
of
the
upper
one,
the
posterior
of
the
upper
one,
are
regarded
as
the
anterior
of
the
lower
one,
since
KH
of
the
lower
one,
his
anterior,
clothe
these
Bina
and
TM,
and
receive
from
him
all
their
abundance.
They
are
clothed
in
their
internality,
which
is
why
they
are
not
less
important
than
his
own
KH,
which
are
anterior.
You
find
that
the
posterior
of
the
upper
one
is
the
anterior
of
the
lower
one,
and
the
anterior
of
the
lower
one
is
the
posterior
of
the
upper
one,
since
they
clothe
his
Bina
and
TM,
and
are
not
preferable
to
him.
This
is
what
Moses
sought
to
know,
what
was
with
the
anterior
upward.
He
wanted
to
know
the
anterior
of
ZA,
the
upper
one
of
Malchut.
And
the
Creator
told
him,
“Man
shall
not
see
Me
and
live.”
Afterwards,
he
asked
that
He
would
give
a
soul
to
Israel
from
the
anterior
that
is
downward,
from
KH
of
Malchut,
which
are
anterior
toward
the
Malchut
of
below.
They
are
called
“posterior
upward”
since
toward
ZA,
they
are
posterior
as
they
clothe
his
Bina
and
TM
over
his
posterior.
This
is
why
the
anterior
of
Malchut
is
regarded
as
the
posterior
of
ZA.
The
Creator
told
him,
“You
shall
see
My
back,”
the
posterior
of
ZA,
since
Moses
was
a
Merkava
[chariot/structure]
for
ZA,
and
the
anterior
of
Malchut,
KH,
is
regarded
for
him
as
posterior
and
not
as
anterior.
This
is
why
He
said
to
him,
“Now
you
will
see,”
since
they
are
your
posterior.
“And
they
will
not
see,”
since
Israel,
who
are
not
the
phase
of
ZA
but
the
phase
of
Malchut,
cannot
see
her
anterior
because
of
it,
since
for
them,
it
is
actual
anterior.
Only
Moses,
the
phase
of
ZA,
whose
anterior
of
Malchut
is
toward
his
posterior,
could
see,
and
not
Israel,
who
are
the
phase
of
Malchut.
When
Israel
were
with
a
complete
heart
before
the
Creator,
the
Creator
spoke
face-to-face.
If
not,
He
was
in
posterior,
since
through
the
sin,
the
anterior
departs
and
the
posterior
rules.
For
the
sin
of
Adam
HaRishon,
the
upper
anterior
was
lost,
and
the
anterior
of
ZA,
which
returned
to
the
posterior
since
the
sin
of
Adam
HaRishon
reached
up
to
ZA.
With
the
sin
of
the
calf,
the
bottom
anterior
was
lost,
since
KH
of
Malchut
departed,
which
are
the
anterior
of
Malchut,
since
their
sin
reached
only
up
to
Malchut
and
her
anterior
departed,
which
are
called
“posterior
upward,”
toward
ZA.
In
each
exile,
the
anterior
was
lost
and
the
posterior
ruled.
This
is
implied
in
the
name
HaVaYaH.
Yod
is
the
upper
anterior,
upper
AVI.
Hey
is
the
posterior
with
respect
to
Yod,
and
the
anterior
with
respect
to
Vav,
for
the
KH
of
Hey
of
YESHSUT
are
posterior
toward
Yod,
AVI,
and
especially
Bina
and
TM
of
the
Hey,
which
are
anterior
toward
Vav,
ZA,
for
even
Bina
and
TM
of
the
Hey
are
anterior
to
KH
of
ZA,
since
they
receive
from
them
and
clothe
them.
Vav
is
posterior
toward
the
first
Hey,
for
KH
are
the
anterior
of
Vav;
they
are
posterior
toward
the
first
Hey
since
they
clothe
them,
and
anterior
toward
the
bottom
Hey,
for
even
Bina
and
TM
of
Vav,
ZA,
are
also
anterior
toward
the
bottom
Hey,
Malchut.
Hey
is
posterior
toward
Vav,
and
anterior
toward
the
secret
of
below,
for
because
KH
of
Malchut
clothe
the
posterior
of
ZA,
they
are
regarded
as
posterior.
And
because
Bina
and
TM
of
Malchut
are
clothed
in
KH
of
the
degree
below
it,
they
are
the
anterior
of
the
degree
below.
HaVaYaH
filled
with
letters
Aleph,
Yod-Vav-Dalet
Hey-Aleph
Vav-Aleph-Vav
Hey-Aleph,
is
called
Adam,
for
Adam
in
Gematria
is
MA
(45).
There
are
Rosh-Toch-Sof
in
it,
three
HaVaYot,
where
in
each
there
are
ten
Sefirot,
and
they
are
three
phases
of
Adam.
About
which
HaVaYaH
was
it
said
that
it
is
posterior
toward
the
upper
HaVaYaH,
of
which
we
learn,
“Who
distinguishes
between
the
holy,
and
the
holy
of
holies?
HaVaYaH
of
above,
the
upper
Adam,
Rosh
of
ZA,
Rosh
of
HaVaYaH
filled
with
letters
Aleph,
Adam.
HaVaYaH
of
below,
the
second
Adam,
inside
ZA,
from
the
Chazeh
and
above,
second
HaVaYaH
filled
with
letters
Aleph,
the
second
Adam.
We
learn
about
the
two
HaVaYot,
“Who
distinguishes
between
the
holy,”
the
second
HaVaYaH,
“and
the
holy
of
holies,”
the
upper
HaVaYaH.
There
is
a
third
Adam,
from
the
Chazeh
of
ZA
and
below,
where
there
is
a
third
HaVaYaH
filled
with
letters
Aleph,
the
third
Adam.
He
is
called
posterior
with
respect
to
the
second
name
since
Bina
and
TM
of
the
second
HaVaYaH
are
clothed
in
KH
of
the
third
HaVaYaH.
Hence,
KH
of
the
third
HaVaYaH
are
posterior
to
the
second
HaVaYaH,
and
the
second
name
is
anterior
toward
the
third,
so
even
Bina
and
TM
of
the
second
HaVaYaH
are
regarded
as
anterior
with
respect
to
the
third
HaVaYaH,
since
the
anterior
of
the
third
HaVaYaH,
KH,
clothe
them
and
receive
their
abundance
from
them.
This
is
“who
distinguishes
between
holy
and
secular,”
since
the
anterior
of
the
lower
one
is
regarded
as
secular
with
respect
to
the
posterior
of
the
upper
one.
These
three
HaVaYot,
Rosh-Toch-Sof,
are
in
the
number
EKYEH,
EKYEH,
EKYEH,
for
the
count
of
three
in
three
HaVaYot
correspond
to
the
count
of
three
in
the
three
EKYEH,
indicating
the
Rosh-Toch-Sof
of
the
degree.